A typology of religious attitudes among young people in Germany

Issues like faith and Church, religion and religiousness are not valued particularly highly among the young. At the same time a search for the meaning of life and an orientation in one’s own behaviour still seem to be significant and transcendent focal points are being sought to deal with these issues. This article questions the value that religion, faith and the Church have for young people on the basis of empirical data. Five types of religious orientation of young people are identified: a churchly Christian type, an autonomously Christian type, a conventionally religious type, an autonomously religious type and, finally, a non‐religious type. The empirical data are taken from a study of about 800 pupils in the Grade 11 (age 16–17 years) from grammar schools (Gymnasien) in Germany.     

Childhood abuse and spiritual development among women religious

Childhood abuse is known to have a negative influence on human development. This study expected to find a spiritual attitude of acceptance, as measured by the Ego Grasping Orientation scale, would help mitigate effects of childhood abuse in the realm of spiritual development. Spiritual Experience Index (SEI) scores for 350 religious women were treated as a measure of spiritual maturity. Contrary to expectation, however, the sexually and the physically abused groups with a more accepting attitude scored lower on the SEI than the abused with a more controlling attitude and the nonabused. Implications for spiritual development and well-being are discussed.     

Personality and religious values among adolescents: A three‐wave longitudinal analysis

Using three waves of data, we assessed the relationships between endorsement of religious values, some of the major personality dimensions, and social and emotional well‐being amongst teenagers. Participants were 784 high school students at Time 1 (382 males and 394 females; 8 did not indicate their gender) and 563 provided data at each of Time 1, Time 2 and Time 3. We examined the impact of changes in (Eysenckian) psychoticism and conscientiousness from Time 1 to Time 2 on religious values assessed at Time 3. Both personality and personality change predicted religious values and the specific effects depended on gender. Participants higher in hope, joviality, psychological acceptance and mindfulness also tended to be higher in religious values. The implications of these results for adolescent well‐being and resilience are discussed.     

Cognitions and depressive symptoms among ethnic minority adolescents

Cognitive models have guided effective intervention strategies in the treatment of depression. However, little is known about the cognitive model's relevance in different cultural ethnic groups in the United States. This study examines the cross-sectional and longitudinal associations among cognitive variables and depressive symptoms among African American, Caucasian, and Hispanic adolescents in the United States. Community adolescents (N = 450) ages 14-18 years (African American n = 79; Caucasian n = 273; Hispanic n = 98) provided information regarding their depressive symptoms and cognitions at two surveys, 6 months apart. Self-efficacy, cognitive errors, and hopelessness were associated with concurrent depressive symptoms at baseline. In addition, cognitive errors at baseline, controlling for baseline depressive symptoms and the occurrence of stressful events, predicted depressive symptoms at follow-up. Ethnic differences disappeared when parent education level was controlled. Our findings demonstrate support for the cognitive model of depression across ethnic groups. The importance of controlling for social class when examining ethnic differences in psychological variables is highlighted by our findings.     

Belief bias during reasoning among religious believers and skeptics

We provide evidence that religious skeptics, as compared to believers, are both more reflective and effective in logical reasoning tasks. While recent studies have reported a negative association between an analytic cognitive style and religiosity, they focused exclusively on accuracy, making it difficult to specify potential underlying cognitive mechanisms. The present study extends the previous research by assessing both performance and response times on quintessential logical reasoning problems (syllogisms). Those reporting more religious skepticism made fewer reasoning errors than did believers. This finding remained significant after controlling for general cognitive ability, time spent on the problems, and various demographic variables. Crucial for the purpose of exploring underlying mechanisms, response times indicated that skeptics also spent more time reasoning than did believers. This novel finding suggests a possible role of response slowing during analytic problem solving as a component of cognitive style that promotes overriding intuitive first impressions. Implications for using additional processing measures, such as response time, to investigate individual differences in cognitive style are discussed.     

National disidentification and minority identity: A study among Muslims in Western Europe

Host national disidentification in which immigrants explicitly distance themselves from society is problematic for a cohesive national community and is likely to hamper immigrants’ successful host society integration. Among Sunni Muslim immigrants of Turkish origin living in Germany and the Netherlands we tested whether (a) an empirical distinction between national disidentification and identification can be made, (b) whether higher perceived group discrimination of Muslims (“reactive religiosity path”) and (c) stronger Muslim self-centrality (“intrinsic religiosity path”) are associated with stronger host national disidentification, to the extent that they are associated with a stronger commitment to religious identity content. Disidentification was found to be a separate construct and both the reactive religiosity path and the intrinsic religiosity path were found to be related to higher levels of disidentification, mediated by religious identity.     

Testing a model of minority identity achievement, identity affirmation, and psychological well-being among ethnic minority and sexual minority individuals

How is social identity related to psychological well-being among minority individuals? Drawing on developmental models of identity formation (e.g., Erikson, 1968) and on Social Identity Theory (Tajfel & Turner, 1979), we tested a conceptual model examining links between two key aspects of social identity and psychological well-being. We proposed that the association between identity achievement (exploring and understanding the meaning of one's identity) and psychological well-being is mediated by identity affirmation (developing positive feelings and a sense of belonging to one's social group). Across three studies, including ethnic minority high school students (Study 1), ethnic minority college students (Study 2) and lesbian and gay male adults (Study 3), we found strong support for the model. Results suggest that the process of exploring and understanding one's minority identity can serve as an important basis for developing positive feelings toward and an enhanced sense of attachment to the group, which can in turn confer psychological benefits for minority individuals. Implications and directions for future research are discussed.     

Thinking styles predict religious belief among subgroupings of university students

This study explores how thinking styles relate to religious beliefs among subgroupings (by gender, university class level, and academic discipline) of university students in mainland China. The Thinking Styles Inventory-Revised II (TSI-R2) and the Religious Belief Scale (RBS) were administered to 522 students. Results showed that, those with Type I styles (i.e. more creativity-generating, less structured, and cognitively more complex) tended to be less religious, while those with Type II styles (i.e. more norm-favouring, more structured, and cognitively more simplistic) scored higher on the RBS. The limitations, contributions, and implications of this research are discussed.     

Attitudes toward religious diversity among American exemplars of Christian virtue

An important concern within contemporary Western societies is how religious adherents view and engage religious diversity. This study attempts to further understandings regarding religious diversity in contemporary society through the accounts of American Christian religious exemplars whose religious identification spans the conservative evangelical, liberal Protestant and Roman Catholic traditions. Ninety‐six in‐depth interviews were conducted with individuals recognized by their congregational leadership as exemplifying Christian virtues and thereby Christian commitment. Weak denominational allegiances, accompanied by salient identification with broad Christian religious traditions were found. Mainline/liberal Christians tended to identify conservative/evangelical Christians as ‘others’, while conservative/evangelical Christians identified Mormons as ‘others.’ Also, a shift in attitudes toward Catholics was found among Protestants, and attitudes toward non‐Christian religions were respectfully civil across a range of theological understanding of these religions. The implications of these findings for religious identity in contemporary society are explored with particular attention to religious diversity.     

Intrinsic religious motivation and attitudes toward death among the elderly

Forty-five males and females ages 65 and older completed the Intrinsic Religious Motivation Scale, a measure of faith development (based on Fowler, 1981), and two multidimensional measures of death anxiety (the Collett-Lester Fear of Death Scale-Revised and the Multidimensional Fear of Death Scale). Individuals with intrin-sic religious motivation reported significantly lower levels of various types of death anxiety than did individuals with extrinsic religious motivation. No significant rela-tionships were found between stage of faith and attitudes toward death and dying.     

Emergent self-regulation skills among very young ethnic minority children: A confirmatory factor model

Emerging self-regulation skills were assessed in 407 low-income African American and Latino (primarily Mexican-origin) preschoolers. A battery of self-regulation tasks was administered when children were 2½ years old and again approximately 1 year later. Confirmatory factor analyses supported four components of self-regulation: inhibitory control, complex response inhibition, set shifting, and working memory. Complex response inhibition was too rare a skill in this sample to be detected reliably from measures collected at 2½ years of age, but it emerged from measures collected at 3½ years. In addition, significant ethnic differences were found in that African American children scored better on measures of complex response inhibition and set shifting, whereas Latino children scored better on measures of inhibitory control and working memory. Implications of study findings for measuring self-regulation in low-income ethnic diverse populations of young children, as well as for developing interventions to enhance self-regulation development, are discussed.     

Assimilation ideology and situational well-being among ethnic minority members

Two experimental questionnaire studies were conducted to test whether assimilation ideology affects the relationship between ethnic self-esteem and situational well-being of Turkish-Dutch participants. Social identity theory argues that ethnic identity can buffer the effects of group identity threat on well-being, and self-esteem research suggests that a positively evaluated self-aspect can form an important source of well-being. Results show that in an assimilation context, ethnic self-esteem is positively related to feelings of global self-worth and general life-satisfaction. The findings suggest that ethnic self-esteem is an important factor for well-being in an assimilation context that undermines minority group members ability to live their ethnic identity and threatens their group’s positive distinctiveness.     

Self-esteem and in-group bias among members of a religious social category

In a sample of New Zealand university students, the author extended earlier research into the relationship between self-esteem and intergroup discrimination. He found no support for the hypothesis that social-category members (i.e., Christians) experience an elevation in the domain of self-esteem (i.e., religious self-esteem) judged as more relevant to the in-group after evaluations favoring the in-group. Regardless of whether the evaluation targets behaved positively or negatively, the respondents in the experimental condition evaluated in-group (Christian) targets more highly than out-group (Atheist) targets. After evaluations favoring the in-group, the respondents did not experience an elevation of religious self-esteem, global self-esteem, or mathematical self-esteem (judged as less relevant to the in-group).